Abstract: It is shown that most likely the verses 128 and 129 of سوره توبه are not from God. In this ground not only historical evidences, esp objection of Ali, but also numerous mathematical reasons from Koran itself are presented that we pay to some of them here. But it is also shown that God most likely accepted these two verses into his book anyway.
The HTML format of this text is also placed below, mainly to facilitate Internet search, and in some cases the numbers may be inverted in the order - the basis is the same PDF format presented above.
Koran and additionals
When the prophet of اسلام was alive, collection of the revelations was not possible because they continued until the end of the prophet’s life. After his death, ابوبکر asked زید بن ثابت, who was one of the biggest writers of وحی, to manage this task. He formed a committee and published an announcement in this respect. This committee accepted as revelation only those verses which had at least two شاهدs, one written and the other oral. In this respect this committee didn’t accept an expression that عُمَر claimed it as revelation because he had no sufficient شاهدs for it although عمُر until his death insisted that it was revelation. خزیمه بن ثابت الانصاری (it is interesting that the number of letters of his name is 19) also presented the two last verses of سوره توبه in the current present Korans to the committee without sufficient شاهدs. Probably, on the subject of accepting these two verses a divergence took place in the committee a member of which was Ali whose followers and himself objected to addition of what was not revelation to Koran while others cited to this حدیث نبوی that entitled خزیمه as ذوالشهادتین, and on the other hand خزیمه loved Ali. Seemingly this was one of the reasons why Ali was displeased and stayed at home. Protest of Ali has been recorded in many texts including in the page 59 from the book الاتقان فی علوم القرآن written by جلال الدین سیوطی, printed by الازهر, قاهره, 1318 هجری قمری:
قعد علی بن ابی طالب فی بیته فقیل ما اقعدک قال رأیت کتاب الله یزاد فیه فحدثت نفسی ان لاالبس الا الصلاه حتی اجمعه
Ali was asked why he stayed at home and he replied that something was added to Koran and he obliged himself not to go out of home, except for prayer, until Koran was returned to its first state. It seems that, by this act, خزیمه wanted to glorify the prophet at the end of Koran, a kind of appreciation of the conveyor of وحی at the end of the book which was being written through his tongue. It should be mentioned that the duty of this committee was only verifying the truth of the verses not giving them final regulations, and according to the chronology of the revelations, سوره توبه, regardless of the very short سوره 110, was counted as the last revelation. Seemingly, with these conditions, these two verses documented beside the other verses until when the leadership of عَمُر also ended and عثمان became leader. 19 years after the death of the prophet, for making separate unregulated sets of the verses of Koran resemble each others عثمان ordered for a final regulation of the verses documented by that committee. This work was done and the result was the Koran now we have. It seems that the opinion of adding the two above-mentioned verses in this committee, eventually in the final regulation of Koran succeeded. The original set collected by the committee (which its chief was زید بن ثابت) was kept near حفصه, the daughter of عَمُر. After her death, مروان, the والی of مدینه, seemingly for clearing the question and avoiding new conflicts took this original set from the ورثه of حفصه and obliterated it in the continuation of obliterating separate different مصحفs which already had been done for making the verses sets resemble each others. سوره توبه is مدنی, while these two verses have the label of مکی. For example for the title of this سوره in a standard Koran we read
سوره التوبه مدنیه الا الآیتین فمکیتان و آیاتها 129 نزلت بعد المائده
which means that this سوره is مدنی except for its two last verses which are مدنی. How could these مکی verses be found near خزیمه who was a مدنی recent Moslem?!
تورات and انجیل, which are also praised in Qur'an and are referred as the light and the word of truth in it are recited, and in some cases some of their verses are also cited by Qur'an, are in fact a collection of material about God and the companions and prophets of God by human beings (prophets of بنی اسرائیل and the Apostles) and yet they are approved by God and Qur'an. Qur'an is somewhat different from them in that it is more directly related to the source of revelation and is not a collection of material reported by human beings. But the same Qur'an considers the text of the Bible collected by man to be the word of God. Therefore, in principle, it should not be very sensitive if only two verses 128 and 129 of Surah توبه from the whole Qur'an are written by human beings or divine human beings. So, perhaps it can be assumed that, firstly, Qur'an, except for these two verses, is the direct word of God, and sufficient evidence can be provided in this respect that Qur'an itself confirms this, and secondly, that Qur'an which contains these two verses (which for hundreds of years were beside the rest of Qur'an) altogether is the (direct and indirect) word of God and approved by Him, and sufficient evidence can be provided that the Qur'an itself confirms this.
Sum of the unrepeated numerals of سوره and verses of 9:128 and 9:129 is 14×19=266 in which 14=6+6+2, so, probably there is a special thing in relation to these two verses. Number of the letters of the verses 9:128 and 9:129 is 6×19=114 which is the number of the سورهs of Koran, thus, probably this special thing is in relation to Koran. If we subtract the sum of 128 and 129 from the gematrical value of قرءان (352) the result 5×19 will be obtained. So this connection is probably related to the difference these two verses have from Qur'an. Also, divide the Qur'an into two parts: from the beginning of Sura 1 to the end of verse 129 of Sura 9, and from the beginning of Sura 10 to the end of the Qur'an. The number of verses in the first part is 1364 and the number of verses in the second part is 4872. Write the number of verses in the first part from left to right in a row and then write 1364 to get a multiple of 19. Also write the number of verses in the second part from left to right in a row and then write 4872 to get another multiple of 19. This does not happen anywhere else in the Qur'an. This indicates the existence of a feature on the boundary between the two parts. Now, is this feature related to the end of Sura 9 or the beginning of Sura 10? Because the beginning of Sura 10 begins with بسم الله الرحمن الرحیم and in addition Sura 9 does not begin with بسم الله الرحمن الرحیم, and the existence of problem in بسم الله الرحمن الرحیم is unlikely, but the absence of بسم الله الرحمن الرحیم can be considered as a sign of existence of problem, and in addition, whenever we write from 1 to 1364 (the number of verses in the first part) in a row, a multiple of 19 is obtained, and in addition, if we do the opposite (that is, we write from 1364 to 1 in a row), yet a multiple of 19 is obtained, most likely this feature is related to the end of Sura 9 (not the beginning of Sura 10). Is this characteristic the same claim that verses 9: 128 and 9: 129 are not the direct word of God (although they are His indirect word)? The argument now presented shows that the answer to this question is yes: From 1364, which is the number of verses in the first part, subtract the two numbers (ie numerals) 128 and 129, which are the numbers of these two verses, to obtain 1107. Now write 1107 followed by 4872, which is the number of verses in the second part, to get a multiple of 19. This shows the difference these two verses have from other parts of Sura 9. It is noteworthy that 1364, the number of verses in the first part (including the last two verses of Sura 9), is the هجری شمسی year (Persian calender) (equivalent to the year 1985 A.D.) when Rashad Khalifa officially announced the non-revelation of the two verses at the end of Sura 9 through his March 1985 declaration.
Reasons to prove the first hypothesis:
Through some articles of this site, especially in the article “Nineteen in Koran”, some code matches related to this fact that سوره 9 has 127 verses are mentioned. Those, beside some further cases (out of the numerous ones), are emphasized in the following.
Without calculating 9:129, the word الله has come in Koran 19×142 times. Sum of all the numerals of the verses having الله excluding 9:129 is equal to 19×6217. Number of repetitions of the word الله from the beginning of Koran to the end of the سوره 9 excluding 9:129 is equal to 19×67. Number of repetitions of the word الله from the first مقطعه of Koran to the last مقطعه of Koran without calculating 9:129 is equal to 19×139. Number of the verses having الله in those سورهs of Koran that have no مقطعه, without calculating 9:129, is equal to 19×55. Without calculating 9:129, the word الله has come in 19×27 verses in the distance between the place of the absence of بسم الله الرحمن الرحیم and the place of the excess of بسم الله ارحمن الرحیم, ie from the beginning of سوره 9 to immediately before 27×30, while this distance includes 19 سورهs and the sum of the numerals of these سورهs is 19×19-19. Without calculating 9:129, the word اله has come in Koran 19×5 times. Without calculating 9:128 and also 12:50 in which the word الرسول is not about the messenger of God (but is about the messenger of فرعون), the word رسول (without any suffix) has come in Koran 19×6=114 times which is also the number of the سورهs of Koran. Without calculating 9:128, the word رحیم has come in Koran 19×6=114 times in each case as an adjective of God while in 9:128 it is an adjective of رسول. Without considering 9:128 and 9:129, Koran has 6234 numbered verses and 112 unnumbered verses, and we have 6234+112=19×334. Without considering 9:128 and 9:129, the numerals of the سورهs and the numerals of the verses and the number of the (numbered) verses of Koran add up to 19×19×959. For the سورهs having no مقطعه, without considering 9:128 and 9:129, the numerals of the سورهs and the numerals of the verses and the number of the (numbered) verses of Koran add up to 19×8214. Assuming that سوره 9 has 127 verses, the numerals of the سورهs having no مقطعه and the numbers of the verses of these سورهs from the beginning of Koran to the end of the سوره 9 add up to 19×19×2-19. Assuming that سوره 9 has 127 verses, the numerals of the سورهs having no مقطعه and the numerals of the verses of these سورهs and the numbers of the verses of these سورهs from beginning of the سوره 9 to the end of Koran add up to 19×6110. Assuming that سوره 9 has 127 verses, the numerals of the سورهs and the numerals of the verses and the number of the verses in the distance between the place of the absence of بسم الله الرحمن الرحیم and the place of excess of بسم الله الرحمن الرحیم add up to 19×6314. Assuming that سوره 9 has 127 verses, the numerals of the سورهs and the numerals of the verses and the number of the verses in the distance from the beginning of the سوره having no بسم الله الرحمن الرحیم to the end of the verse in which 19 is mentioned add up to 19×10930.
There are only 19 suras, the number of verses of each of which is a prime number (127 verses is one of them). From the beginning of the Qur'an to the end of Surah 9, the word of الله has been repeated 67×19=1273 times in which 67 is the 19th prime number, and the 1273rd verse whose verse number is a prime number is 55:19. 5519th composite number is 334×19=6346, which is the sum of the numbered and unnumbered verses of the Qur'an. The nineteenth surah, the number of verses of which is a prime number, is Sura 82, which has 19 verses, and this surah is the first surah of the Quran which has 19 verses. The only verse in this surah that contains الله is verse 19. This الله is the nineteenth الله from the end of the Qur'an to the beginning of the Qur'an. Sura 47 has 38 verses. For these two numbers we have 103×2×23=4738. 23, 2 and 103 are the 9th, 1st and 27th prime numbers, respectively, for which we can write 9127 in the same order, which indicates that Sura 9 has 127 verses. 9127 is the 19th permutation of the four digits 9, 1, 2, and 7 from small to large.
Assuming that Surah 9 has 127 verses, in 1919 verses of the Qur'an there is at least one of the four words "بسم الله الرحمن الرحیم".
Reasons to prove the second hypothesis:
Assuming that there are 129 verses in Surah Tawbah, we have the following: There are only 19 Surahs, in each of which, the number of even verses and the number of odd verses containing at least one word from the root of الله (including اللهم) are equal to each other. These Surahs are: ۱-سوره الفاتحه ۲-سوره البقره ۳-سوره حجر ۴-سوره اسراء ۵-سوره مؤمنون ۶-سوره نور ۷-سوره عنکبوت ۸-سوره سباء ۹-سوره یس ۱۰-سوره ص ۱۱-سوره احقاف ۱۲-سوره نجم ۱۳-سوره مجادله ۱۴-سوره تغابن ۱۵-سوره جن ۱۶-سوره مدثر ۱۷-سوره انسان ۱۸-سوره نصر ۱۹-سوره اخلاص). The gematrical value ofتسعه عشر is 1105. Verse 74:30 is "علیها تسعه عشر". This verse is the 5525th verse of Quran and 1105 × 5 = 5525. The number of verses of the Quran is 6236. 6236 is a very special number in that it is most probably the only number that if each digit of it is added to the previous digit (6 to 3, 3 to 2, 2 to 6, and 6 to 0) a new number (equal to 6859) is formed which is equal to 19 × 19 × 19. The number of words in Qur'an from the root of الله, each of which having all the four letters ا, ل, ل, and ه (from the word الله) is 2555 (فالله (6 times), تالله (9 times), ءالله (2 times), الله (2393 times), بالله (140 times), اللهم (5 times)). The number 2555 is interesting in that 5, 5, 5, and 2, respectively, are the number of repetitions of the letters of the word الله (ا, ل, ل, ه) in the phrase لا اله الا الله. The common rhyme of verses 128 and 129 of Surah 9 is یم (meaning that both end in یم, one in the word رحیم and the other in the word العظیم). In Qur'an, 5 × 7 × 19 = 665 verses end in م (containing 1013 × 2 × 19 = 38494 letters (حفض narration in the calligraphy of عثمان طه)), and 29×19=551 verses end in یم. Write the number (ie numeral) of numbered verses of the Qur'an from the beginning to the end of the Qur'an from left to right in a row to get a multiple of 19. Write from 1 to 129 (Numbers of verses of Surah 9) from left to right in a row to get a multiple of 19. We have only 9 surahs which, like surah 9, contain verse 129. The sum of the numerals of these nine surahs is 114, which is the number of surahs of the Qur'an and a multiple of 19. The word قالوا has come in Koran 332 times, similarly, provided that 9:129 is considered, the word قل has come in Koran 332 times.
Also, based on the connected counting system, assuming 129 verses for Surah توبه, for the number of words in the Qur'an, that include the words of " بسم الله الرحمن الرحیم"s having no verse number, we have:
19-216×19×19=77957
General explanation:
The truth is that a great deal of astonishing mathematical evidence is emerging to prove each of these two hypotheses, only a few of which have been mentioned here. The probability that they are random is clearly zero. The fact is that the existence of all these clear and undeniable evidences in both hypotheses does not prove one of these hypotheses against the other, but proves that God accepted these two verses, although not directly from Him, as His word in Qur'an. And in this manner He has been the preserver of His direct and indirect words for centuries, and such beautifully and miraculous shows difference between the direct and indirect nature of His words to the world. This is itself a great miracle of Qur'an that provides miraculous mathematical proofs to prove two seemingly contradictory propositions.
In fact, the above explanation should be expanded: Just as Qur'an is such a great miracle that speaks directly to any person who actually reads it and communicates with it, in his/her own language, this is the case that in Qur'anic research every scholar has, based on the definitions he/she has in the field of his/her Qur'anic research, Qur'an reveals its miracles to the researcher and others. For example, in a research field, Quranic calligraphy adopted by one researcher may be different from another calligraphy, or in the case of one, the criterion for counting words may be different from the other, or .... while all show certain numerical or scientific miracles related to their adopted definitions. The fact that such a book can have such a capability reduces the probability of its not being a miracle very, very close to zero.